Thomas Boston: at the Borders of Glory

Total Page:16

File Type:pdf, Size:1020Kb

Thomas Boston: at the Borders of Glory Thomas Boston: At the borders of glory 21 September 1999 marks the tercentenary of the induction of Thomas Boston to the parish of Simprin, in the eastern Scottish Borders. From this tiny rural charge, as later from Ettrick, the Word of God went out with power. Why the ministry of Thomas Boston (1676-1732) should have been so effective must be a matter of the utmost interest to all who are concerned for the prosperity of the church. There may be no single answer to this question, apart from the sovereign blessing of God upon his labours; yet even this gracious blessing was not bestowed indiscriminately, but in a way that bore witness to his faithfulness and his painstaking studies and toils. It is good, then, to look at the whole picture of his life and calling: his younger days and family background, his conversion and call to the ministry, his pastoral method, his diligent studies and the style of his preaching. All of these will together form an answer as to why he preached so effectively. Boston was frequently subject to heavy inward and outward trials, and these too shaped his consciousness, and guided him to his texts and illustrations. It lies outside the scope of this article 1 to discuss in detail the Marrow controversy, though Boston's clear stance here greatly strengthened his gospel appeals, giving him a freedom that he lacked initially. His pastoral methods in his Simprin ministry will be examined more closely, as they were formative for the longer ministry at Ettrick. Thomas Boston lived in times that were no friendlier to evangelical Calvinism than the present, and an answer to the question formulated above will point the way to a true revival of the church of Jesus Christ today, as the glorious gospel of saving grace is proclaimed in the power of the Holy Spirit. 1. His personal preparation Thomas Boston was born on 17 March 1676 in the neat Border town of Duns, Berwickshire, situated to the south of Duns Law, where General Sir Alexander Leslie raised the standard for the Covenanter army in 1639. The town claims as its natives the able scholar John Duns Scotus ('the subtle doctor' — no 'dunce'!) and the historian Dr. Thomas McCrie; William Cunningham also attended school there. Boston's family lived in a north-facing tenement house in Newtown Street, Duns; the house was rebuilt in 1893, but still displays a memorial tablet. Spiritual nurture His father, John Boston, was a cooper by trade, and an intelligent and pious man, who had loved the gospel from his youth, and been shaped in his life by its truths; his wife, Alison Trotter, was a prudent and virtuous woman, but not savingly exercised until harvest-time in the year 1690, when the Presbyterian church was restored. The family stock came from Ayr, and was of the humbler middle class, reputable among their neighbours; Thomas was the youngest of seven children (comprising four sons and three daughters). Boston's father suffered for his Nonconformity during the time of prelacy in Scotland, and the young Thomas sometimes kept his father company in the prison of Duns. The memory of this revived with peculiar vividness when later in life he refused to sign the Abjuration Oath, but Boston himself was never imprisoned. 1 Boston began his schooling at an early age with a school-mistress who taught in an upper room of his father's house. He showed a marked aptitude for learning, the Bible and the Shorter Catechism being used for the teaching of reading. In the long winter evenings, when the other children had gone home, this lady made him read aloud to her, but she also regaled him with the wonderful Scripture histories, to which he listened with delight; 'though he owns that this arose principally from curiosity, yet he was thankful that this book was made his early choice' .2 As Andrew Thomson remarks, 'The lessons were never forgotten, for nature always paints 3 her earliest pictures on the memory in undying colours.' At the age of about eight, Boston moved on to the grammar school, taught by James Bullerwell, where for four or five years he made good progress in his education. There he learned English grammar and Latin, and was introduced to New Testament Greek. He was of a serious inclination; he says, 'I was at no time what they call a vicious or roguish boy' , but he was 'a dexterous player at such games as required art and nimbleness.'4 He records two sins which afterwards burdened his conscience — 'playing pins' with a companion on Duns Law on the Lord's Day, and nearly being enticed to seek a fortune teller. However, he met with two boys, Thomas Trotter and Patrick Gillies, in a room at his house for reading the Scriptures, discussion and prayer, a practice that was helpful to them all. Conversion It was not until towards the close of his schooldays that Boston came into a saving experience of Christ. Henry Erskine (father of Ralph and Ebenezer), whose monument stands in the churchyard at Chirnside, 5 was preaching in the hamlet of Rivelaw (now Ravelaw), near Whitsome, after James II had passed the Act of Toleration in 1687. No longer were the people of Duns constrained to listen to the sapless and wearisome Episcopal preaching in their parish church, but they gladly crossed the Blackadder river and made the four-mile journey to Rivelaw to hear the Word of life from this old Puritan. As George Morrison says, 'John Boston was not the man to listen to the curate in the parish church of Duns when a sufferer and a saint like Henry Erskine was preaching four miles from his door ... It was at these meetings, and under that preaching, that Thomas Boston was awakened.' 6 Erskine was one who knew the 'art of man-fishing', and young Thomas got an 'unexpected cast' when his thoughts were not really on Christ, heaven, or himself; he was 'going on in the way to hell as blind as a mole' .7 Erskine's texts were , 'Behold the Lamb of God, which taketh away the sin of the world' (John 1:29), and 'O generation of vipers, who bath warned you to flee from the wrath to come?' (Matthew 3:7). He was spiritually awakened, and drank in the Word, profiting especially from the company and conversation on those walks back. But in wintertime Thomas sometimes had to go alone, wading the Blackadder in sharp frosty weather without a horse; he notes, 'But such things were then easy, for the benefit of the Word which came with power.'8 William Blaikie calls Erskine 'a most spiritual preacher' ,9 one of comparatively few outstanding men in Scotland at that time — others being old Gabriel Semple, much blessed in his ministry, and Thomas Hog of Kiltearn, who had survived illness during imprisonment on the Bass Rock. The church in Scotland after the Revolution settlement had for its ministers: ninety who were ejected in 1662, and who had suffered much; then Presbyterians who had accepted the indulgence; then also the Episcopalians who owned William and Mary as the rightful sovereigns of the country. The extreme Covenanters, or 'Cameronians', were indignant at this church settlement, and would not worship in the kirk; they held those Presbyterians to be traitors who had conformed to Episcopacy for twenty-five years. Blaikie observes, 'All this tended to subdue the enthusiasm and chill the ardour of the restored Presbyterian Church.' 10 William Carstares, who had a large share in guiding the policy of the church, was an excellent and a spiritual man; but his great aim was to keep things quiet, and maintain the status quo. The church thus had less spiritual power and influence on the world, and the restoring of lay patronage in 1712 weakened her yet further. Thomas Boston never went again to the parish church in Duns until the Episcopalians were turned out, which took place with some excitement on a Wednesday in June 1690, this being market-day in the town. A great crowd assembled, the rough soldiers now protecting the Presbyterians, and the worthy Henry Erskine preached. 2 Education When Thomas had exhausted the resources of his local grammar school, being proficient in his studies, his parents saw their son's natural gifts and earnest piety, and resolved to give him to the Lord for the Christian ministry; and 'all the more when they learned from their son himself that his own desires had already begun to point tremblingly in the same direction .'11 But the required course of study at university was altogether beyond John Boston's modest means, as he could not obtain a scholarship for his son. So Thomas was apprenticed to Alexander Cockburn, a notary in the town, to learn the work of a lawyer. This employment continued for two years, which Thomas later acknowledged had been for his greater maturity and readiness when his father's improved circumstances did allow him to go up to Edinburgh. It also made him a capable and accurate clerk, who later served in both presbytery and synod, and who by his ability to word things correctly saved many disputes. The testimony of his friends was: He had an admirable Talent at drawing a Paper, which made a Statesman (Baillie of Jerviswood) , a very able Judge, say (when Mr. Boston was Clerk of the Synod of Merse and Teviotdale) that he was the best Clerk he had ever known in any Court, Civil or Ecclesiastical .12 Thus Thomas was led through many difficulties, even at an early age; one of these was his mother's death on 1 February 1691, only six months after her saving change.
Recommended publications
  • Introduction
    MJT 10 (1999) 239-257 THE MARROW CONTROVERSY: A DEFENSE OF GRACE AND THE FREE OFFER OF THE GOSPEL by Joseph H. Hall Introduction THE PRISTINE ORTHODOXY of the Scottish Reformation had begun to wane by 1700. This was due in part to the residual influence of the Englishman Richard Baxter’s theology. Baxter (1615-1691), an Amyraldian, conceived of Christ’s death as a work of universal redemption, penal and vicarious but not strictly speaking substitutionary. For Baxter, God offers grace to sinners by introducing the “new law” of repentance and faith. Consequently when penitent sinners “obey” this new law, they obtain a personal saving righteousness. Effectual calling induces such obedience and preserving grace sustains it. This doctrine, known as “Neonomianism,” reflected Amyraldian teaching, with Arminian “new law” teaching as an addendum. The legalistic dimensions of Baxter’s Amyraldianism, along with the increasing influence of Laudian hierarchism,1 brought on 1William Laud, Archbishop of Canterbury under Charles I of England, imposed on England, and sought to impose on Scotland, high church Anglicanism during the 1630s. The Scots fiercely and successfully resisted English uniformitarianism under Charles I only to have it re-imposed upon them after the restoration of Charles II. 240 • MID-AMERICA JOURNAL OF THEOLOGY by the Act of Union of 1707,2 made England dominant in both Church and State in Scotland. Added to this was the reintroduction of the abuses of patronage into the Scottish Kirk.3 These factors all contributed to the waning of vigorous, well- balanced Calvinism wherein the warmth of Scotland’s earlier Calvinism, with all its biblical and ecclesiastical integrity, gave way increasingly to doctrinal and spiritual indifference or “moderatism.” Hence those called moderates were those who opposed Reformation doctrine.
    [Show full text]
  • E Marrow Controversy and Seceder Tradition REFORMED H ISTORICAL -THEOLOGICAL S TUDIES
    e Marrow Controversy and Seceder Tradition REFORMED H ISTORICAL -THEOLOGICAL S TUDIES General Editors Joel R. Beeke and Jay T. Collier BOOKS IN SERIES : e Christology of John Owen Richard W. Daniels e Covenant eology of Caspar Olevianus Lyle D. Bierma John Diodati’s Doctrine of Holy Scripture Andrea Ferrari Caspar Olevian and the Substance of the Covenant R. Scott Clark Introduction to Reformed Scholasticism Willem J. van Asselt, et al. e Spiritual Brotherhood Paul R. Schaefer Jr. Teaching Predestination David H. Kranendonk e Marrow Controversy and Seceder Tradition William VanDoodewaard e Marrow Controversy and Seceder Tradition Marrow eology in the Associate Presbytery and Associate Synod Secession Churches of Scotland (1733–1799) William VanDoodewaard Reformation Heritage Books Grand Rapids, Michigan e Marrow Controversy and Seceder Tradition © 2011 by William VanDoodewaard All rights reserved. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. Direct your requests to the publisher at the following addresses: Reformation Heritage Books 2965 Leonard St. NE Grand Rapids, MI 49525 616-977-0889 / Fax 616-285-3246 [email protected] www.heritagebooks.org Printed in the United States of America 11 12 13 14 15 16/10 9 8 7 6 5 4 3 2 1 [CIP data] For additional Reformed literature, both new and used, request a free book list from Reformation Heritage Books at the above address. Table of Contents Acknowledgments . vii Introduction ...................................... 1 Part 1: Views of the Gospel and Its Proclamation: e Era of the Marrow Controversy 1.
    [Show full text]
  • Marrow of Modern Divinity.Indd
    MMarrowarrow ooff MModernodern DDivinity.inddivinity.indd 1 229/07/20099/07/2009 16:38:5816:38:58 “Anyone who comes to grips with the issues raised in Th e Marrow of Modern Divinity will almost certainly grow by leaps and bounds in understanding three things: the grace of God, the Christian life, and the very nature of the gospel itself. I personally owe it a huge debt. Despite their mild-mannered appearance, these pages contain a powerful piece of propaganda. Read them with great care!” Sinclair B. Ferguson, Senior Minister, Th e First Presbyterian Church, Columbia, South Carolina “Th e Marrow of Modern Divinity is one of the most important text’s of all time” Derek W. H. Th omas, John Richards Professor of Practical and Systematic Th eology, Reformed Th eological Seminary, Jackson, Mississippi MMarrowarrow ooff MModernodern DDivinity.inddivinity.indd 2 229/07/20099/07/2009 16:39:3116:39:31 Copyright © Christian Focus Publications 2009 ISBN 978-1-84550-479-3 10 9 8 7 6 5 4 3 2 1 Published in 2009 in the Christian Heritage Imprint by Christian Focus Publications, Geanies House, Fearn, Tain, Ross-shire, IV20 1TW, Scotland, UK www.christianfocus.com Cover design by Paul Lewis Printed in the USA All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form, by any means, electronic, mechanical, photocopying, recording or otherwise without the prior per-mission of the publisher or a licence permitting restricted copying. In the U.K. such licences are issued by the Copyright Licensing Agency, Saff ron House, 6-10 Kirby Street, London, EC1 8TS www.cla.co.uk.
    [Show full text]
  • John Bunyan in the Kilt: the Influence of Bunyan Texts on Religious Expression and Experience in the Scottish Highlands and Islands DONALD E
    John Bunyan in the Kilt: The Influence of Bunyan Texts on Religious Expression and Experience in the Scottish Highlands and Islands DONALD E. MEEK ABSTRACT No abstract. Volume 37, pp 155-163 | ISSN 2052-3629 | http://journals.ed.ac.uk/ScottishStudies DOI: 10.2218/ss.v37i0.1805 http://dx.doi.org/10.2218/ss.37i0.1805 John Bunyan in the Kilt: The Influence of Bunyan Texts on Religious Expression and Experience in the Scottish Highlands and Islands DONALD E. MEEK Dr John MacInnes has contributed greatly to our understanding of many different aspects of Highland and Gaelic culture, including evangelical Protestantism and its impact on Gaelic secular tradition. He has also had much to say about translation, commonly from Gaelic to English, and most frequently in the context of insightful reviews of modern Gaelic verse. In appreciation of John’s warm-hearted sharing of insights into both subjects, from which I have benefited immensely, I am delighted to offer him in return a beannachadh which combines both the Christian faith and also translation, though, on this occasion, from English to Gaelic. As John is well aware, evangelical Protestantism in its Highland garb was deeply indebted to seventeenth-century English Puritan writers such as Richard Baxter (1615–1691) of Kidderminster, whose Call to the Unconverted was translated into Gaelic in 1750, thus establishing a literary genre which has continued, though in diminishing form, well into the twentieth century. In particular, I wish to consider the writings of John Bunyan (1628–1688) of Bedford, whose work is well known in the British Isles, and has been translated into many languages, including Gaelic (Sharrock 1968; Dunan-Page 2010).
    [Show full text]
  • Spontaneous Article Science, Metaphysics and Calvinism: the God of James Croll Diarmid A
    Earth and Environmental Science Transactions of the Royal Society of Edinburgh,1–9, 2021 Spontaneous Article Science, metaphysics and Calvinism: the God of James Croll Diarmid A. FINNEGAN* Geography, School of Natural and Built Environment, Queen’s University Belfast, Northern Ireland, BT7 1NN. *Corresponding author. Email: d.fi[email protected] ABSTRACT: Science, for James Croll, began and ended in metaphysics. Metaphysics, in turn, pro- vided proof of a First and Final Cause of all things. This proof rested on two metaphysical principles: that every event must have a cause, and that the determination of a cause is distinct from its production. This argument emerged from his deeply held religious commitments. As a 17-year-old, he converted to a Calvinist and evangelical form of Christianity. After a period of questioning the Calvinist system, he embraced it again through reading the famous treatise on the will by the New England theologian, Jona- than Edwards. This determinedly metaphysical work, which engaged as much with Enlightenment thought as with Calvinism, defended the view that the will was not a self-determining cause of human action. This ‘hard case’ provided the basis for a larger claim that every act whatever has a cause, and that the production of an act was different from its determination. In part through reading Edwards, Croll remained a devout and convinced ‘moderate’ Calvinist for the rest of his life. He also developed a deep love of metaphysics and became convinced that without it, everything, including sci- ence, remained confused and in darkness. For Croll, even the most basic science could not be properly conducted without prior metaphysical principles.
    [Show full text]
  • Theology of Assurance Within the Marrow Controversy
    THEOLOGY OF ASSURANCE WITHIN THE MARROW CONTROVERSY by Gerald L. Chrisco M.A.R., Reformed Theological Seminary, 2009 A THESIS Submitted to the faculty in partial fulfillment of the requirements for the degree of Master of Arts Religion at Reformed Theological Seminary Charlotte, North Carolina January 2009 ii Copyright © 2008 by Gerald L. Chrisco All rights reserved ABSTRACT Theology of Assurance Within the Marrow Controversy Gerald L. Chrisco While the source of struggle may differ from one Christian believer’s experience to another’s, many speak of the presence of doubt and its effect. Pastorally, assurance is a key doctrine for the edification of the body of Christ. Theologically, the topic has been hotly debated across many eras of church history. The 18th Century Marrow Controversy is one such debate that provides an interesting and structured platform from which the doctrine can be examined. This thesis begins the examination with the following proposition: Although their soteriology in general was condemned by the 1722 General Assembly of the Church of Scotland, the Marrow Brethren’s dichotomy of the “assurance of sense” and the “assurance of faith” substantially reconciled their assertion that “assurance is the essence of saving faith” to relevant sections of the Westminster Confession and the teachings of John Calvin. Utilizing as much primary source material as possible, evidence is presented to show how the words of the Marrow Brethren are compatible with those of Calvin and the major Reformation confessions, particularly Westminster. While their emphases may differ, each of these three viewpoints includes a common dichotomy: the ever present absolute assurance of the truth of the promises of God which is inherent in saving faith and the subjective experiential assurance of a believer which can be shaken by doubt.
    [Show full text]
  • Doctor of Theology in Puritan Studies Program
    Doctor of Theology in Puritan Studies Program 48 Academic Credit Hours Qualifications: Open to male students only; minimum 60 hour Master’s degree in a field of theological study which includes 12 hours of Hebrew and Greek (applicants without the original languages must complete the M.Div. language courses as part of the degree program); M.Div or Th.M preferred; no transfer credits are possible due to the uniqueness of the program. PRT801 Puritan Theology I (3 credit hours) PRT802 Puritan Theology II (6 credit hours) PRT803 Puritan Theology III (3 credit hours) PRT804 Puritan Theology IV (3 credit hours) PM801 Puritan Ministry (6 credit hours) PR801 Puritan Classics (3 credit hours) PR802 Puritan Readings (6 credit hours) PH801 Puritan History (6 credit hours) PH802 Puritan Biographies (3 credit hours) PH803 The Puritans and the Westminster Standards (3 credit hours) PS890 Doctoral Dissertation (6 credit hours) All written assignments (with the exception of the dissertation) should follow current MLA formatting. Lecture outlines/notes, summaries, chapter summaries, papers, and all other stated assignments must be submitted to your mentor for grading. Please report any broken links to [email protected]. PRT801 PURITAN THEOLOGY I: (3 credit hours) Listen, outline, and take notes on the following lectures: Who were the Puritans? – Dr. Don Kistler [37min] Introduction to the Puritans – Stuart Olyott [59min] Introduction and Overview of the Puritans – Dr. Matthew McMahon [60min] English Puritan Theology: Puritan Identity – Dr. J.I. Packer [79] Lessons from the Puritans – Ian Murray [61min] What I have Learned from the Puritans – Mark Dever [75min] John Owen on God – Dr.
    [Show full text]
  • Thomas Boston
    Thomas Boston Author(s): Anonymous Publisher: Description: This very concise article briefly details the life, ministry, and writings of the 18th century Scottish theologian, Thomas Boston. Kathleen O©Bannon CCEL Staff Subjects: Christian Denominations Protestantism Post-Reformation Other Protestant denominations Presbyterianism. Calvinistic Methodism i Contents Life of Thomas Boston 1 ii This PDF file is from the Christian Classics Ethereal Library, www.ccel.org. The mission of the CCEL is to make classic Christian books available to the world. • This book is available in PDF, HTML, ePub, and other formats. See http://www.ccel.org/ccel/anonymous/bostonlife.html. • Discuss this book online at http://www.ccel.org/node/2990. The CCEL makes CDs of classic Christian literature available around the world through the Web and through CDs. We have distributed thousands of such CDs free in developing countries. If you are in a developing country and would like to receive a free CD, please send a request by email to [email protected]. The Christian Classics Ethereal Library is a self supporting non-profit organization at Calvin College. If you wish to give of your time or money to support the CCEL, please visit http://www.ccel.org/give. This PDF file is copyrighted by the Christian Classics Ethereal Library. It may be freely copied for non-commercial purposes as long as it is not modified. All other rights are re- served. Written permission is required for commercial use. iii Life of Thomas Boston Life of Thomas Boston Thomas Boston Born in 1676, in the town of Duns, in the Border country of Scotland, Thomas Boston learned through his childhood experiences to sympathise with the Presbyterian cause.
    [Show full text]
  • TMSJ 5/1 (Spring 1994) 43-71
    TMSJ 5/1 (Spring 1994) 43-71 DOES ASSURANCE BELONG TO THE ESSENCE OF FAITH? CALVIN AND THE CALVINISTS Joel R. Beeke1 The contemporary church stands in great need of refocusing on the doctrine of assurance if the desirable fruit of Christian living is to abound. A relevant issue in church history centers in whether or not the Calvinists differed from Calvin himself regarding the relationship between faith and assurance. The difference between the two was quantitative and method- ological, not qualitative or substantial. Calvin himself distinguished between the definition of faith and the reality of faith in the believer's experience. Alexander Comrie, a representative of the Dutch Second Reformation, held essentially the same position as Calvin in mediating between the view that assurance is the fruit of faith and the view that assurance is inseparable from faith. He and some other Calvinists differ from Calvin in holding to a two-tier approach to the consciousness of assurance. So Calvin and the Calvinists furnish the church with a model to follow that is greatly needed today. * * * * * Today many infer that the doctrine of personal assurance`that is, the certainty of one's own salvation`is no longer relevant since nearly all Christians possess assurance in an ample degree. On the contrary, it is probably true that the doctrine of assurance has particular relevance, because today's Christians live in a day of minimal, not maximal, assurance. Scripture, the Reformers, and post-Reformation men repeatedly 1Joel R. Beeke, PhD, is the Pastor of the First Netherlands Reformed Congregation, Grand Rapids, Michigan, and Theological Instructor for the Netherlands Reformed Theological School.
    [Show full text]
  • Mackenzie, Jonathan Peter
    UHI Thesis - pdf download summary Thomas Boston and the doctrine of God’s will MacKenzie, Jonathan Peter DOCTOR OF PHILOSOPHY (AWARDED BY OU/ABERDEEN) Award date: 2011 Awarding institution: The University of Edinburgh Link URL to thesis in UHI Research Database General rights and useage policy Copyright,IP and moral rights for the publications made accessible in the UHI Research Database are retained by the author, users must recognise and abide by the legal requirements associated with these rights. This copy has been supplied on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement, or without prior permission from the author. Users may download and print one copy of any thesis from the UHI Research Database for the not-for-profit purpose of private study or research on the condition that: 1) The full text is not changed in any way 2) If citing, a bibliographic link is made to the metadata record on the the UHI Research Database 3) You may not further distribute the material or use it for any profit-making activity or commercial gain 4) You may freely distribute the URL identifying the publication in the UHI Research Database Take down policy If you believe that any data within this document represents a breach of copyright, confidence or data protection please contact us at [email protected] providing details; we will remove access to the work immediately and investigate your claim. Download date: 05. Oct. 2021 Student Declaration “I, Jonathan Mackenzie, confirm that I composed the thesis, that it has not been accepted in any previous application for a degree, that the work is my own, and that all quotations have been distinguished by quotation marks and the sources of information specifically acknowledged.” Jonathan Mackenzie 1/12/10 1 Acknowledgements With the completion of this thesis I would like to thank a number of people who helped form and shape the final product.
    [Show full text]
  • Edinburgh Research Explorer
    Edinburgh Research Explorer Protestant Dissent in Scotland, 1689-1828 Citation for published version: Brown, S 2018, Protestant Dissent in Scotland, 1689-1828. in AC Thompson (ed.), Oxford History of the Protestant Dissenting Traditions: The Long Eighteenth Century c. 1689-c. 1828. vol. 2, Oxford University Press, pp. 139-159. https://doi.org/10.1093/oso/9780198702245.003.0008 Digital Object Identifier (DOI): 10.1093/oso/9780198702245.003.0008 Link: Link to publication record in Edinburgh Research Explorer Document Version: Peer reviewed version Published In: Oxford History of the Protestant Dissenting Traditions Publisher Rights Statement: "This material was originally published in "The Oxford History of Protestant Dissenting Traditions, Volume II: The Long Eighteenth Century c. 1689-c. 1828" edited by Andrew Thompson, and has been reproduced by permission of Oxford University Press https://global.oup.com/academic/product/the-oxford-history-of-protestant- dissenting-traditions-volume-ii-9780198702245?cc=gb&lang=en&#. For permission to reuse this material, please visit http://global.oup.com/academic/rights. General rights Copyright for the publications made accessible via the Edinburgh Research Explorer is retained by the author(s) and / or other copyright owners and it is a condition of accessing these publications that users recognise and abide by the legal requirements associated with these rights. Take down policy The University of Edinburgh has made every reasonable effort to ensure that Edinburgh Research Explorer content complies with UK legislation. If you believe that the public display of this file breaches copyright please contact [email protected] providing details, and we will remove access to the work immediately and investigate your claim.
    [Show full text]
  • Religious Leaders and Thinkers, 1516-1922
    Religious Leaders and Thinkers, 1516-1922 Title Author Year Published Language General Subject A Biographical Dictionary of Freethinkers of All Ages and Nations Wheeler, J. M. (Joseph Mazzini); 1850-1898. 1889 English Rationalists A Biographical Memoir of Samuel Hartlib: Milton's Familiar Friend: With Bibliographical Notices of Works Dircks, Henry; 1806-1873. 1865 English Hartlib, Samuel Published by Him: And a Reprint of His Pamphlet, Entitled "an Invention of Engines of Motion" A Boy's Religion: From Memory Jones, Rufus Matthew; 1863-1948. 1902 English Jones, Rufus Matthew A Brief History of the Christian Church Leonard, William A. (William Andrew); 1848-1930. 1910 English Church history A Brief Sketch of the Waldenses Strong, C. H. 1893 English Waldenses A Bundle of Memories Holland, Henry Scott; 1847-1918. 1915 English Great Britain A Chapter in the History of the Theological Institute of Connecticut or Hartford Theological Seminary 1879 English Childs, Thomas S A Christian Hero: Life of Rev. William Cassidy Simpson, A. B. (Albert Benjamin); 1843-1919. 1888 English Cassidy, William A Church History for the Use of Schools and Colleges Lòvgren, Nils; b. 1852. 1906 English Church history A Church History of the First Three Centuries: From the Thirtieth to the Three Hundred and Twenty-Third Mahan, Milo; 1819-1870. 1860 English Church history Year of the Christian Era A Church History. to the Council of Nicaea A.D. 325 Wordsworth, Christopher; 1807-1885. 1892 English Church history A Church History. Vol. II; From the Council of Nicaea to That of Constantinople, A.D. 381 Wordsworth, Christopher; 1807-1885. 1892 English Church history A Church History.
    [Show full text]